Menachos 75
Summary
- Today’s *daf* is Menachot 75, beginning near the bottom of 74b with a new משנה sponsored לעילוי נשמת מרש מרים שרה בת יעקב משה, and it moves through fine-grained halachic procedure for multiple forms of *korban minchah*. The משנה and גמרא define the required placements of oil for *minchot* made in a כלי שרת, map the sequencing and sources for *matnot shemen* through pesukim and a גזרה שוה, and present disputes between רבי and חכמים about when *belilah* is performed for *minchat ma’afeh tanur* חלות. The text derives which products require *belilah* versus *meshichah*, how *meshichah* is performed, and how רבי שמעון’s view of half חלות and half רקיקין affects oil distribution. Later mishnayot and sugya define which *minchot* require *petitah* and how it is done for different bringers, connect the size of pieces to the berachah on a bread-based dish called חביצא, and conclude with a dispute between רב יוסף and רב ששת about when *hamotzi* applies to bread fragments.
- Today’s learning begins on 74b near the bottom with a brand new משנה, and the *daf* is sponsored לעילוי נשמת מרש מרים שרה בת יעקב משה with the hope that her נשמה should have an עליה. The text frames the remainder of the פרק as detailed halachic instruction on how various forms of *korban minchah* are prepared, processed, and ordered, including מנחת סולת, מחבת, מרחשת, and מנחת מאפה תנור in the forms of חלות and רקיקין. Rabbi Shimon’s position is presented that a מנחת מאפה תנור can be brought half חלות and half רקיקין, and the preparation stages are identified as the ordering of flour and oil, baking or frying, and in some cases *pesisa* and *meshichah*.
- The משנה states that all *minchot* made in a כלי שרת require three oil applications, named יציקה, בלילה, and מתן שמן בכלי קודם לעשייתן, with the naming presented in reverse chronological order. The functional order is that oil is first placed into the vessel before the flour, then the mixture is blended (*belilah*), and finally oil is poured at the end (*yetzikah*). The גמרא asks what “כל המנחות הנעשות בכלי” excludes, and Rav Pappa answers that it excludes מנחת מאפה תנור because an oven is not considered a כלי.
- A ברייתא derives from “סולת בשמן תעשה” regarding מרחשת that the oil is placed in the vessel first and the flour is placed into the oil. A גזרה שוה of “קרבנך קרבנך” between מחבת and מרחשת teaches that just as מרחשת has מתן שמן בכלי, so does מחבת, and just as מחבת has יציקה and בלילה, so does מרחשת.
- A dispute is presented about a מנחת מאפה תנור of חלות: רבי holds “חלות בוללן,” meaning the *belilah* occurs once they are already baked into חלות and then crumbled, while חכמים say “סולת,” meaning the oil mixing occurs while it is still flour before baking. A ברייתא supports חכמים from “סולת בלולה,” teaching that the flour must be mixed while still flour, while רבי cites “חלות בלולות בשמן” to place *belilah* after the product is חלות. Chachamim object from לחמי תודה by saying that once they are חלות it is impossible to perform *belilah* that way, and Rav Yitzchak bar Yosef explains that the תודה uses only a רביעית שמן, which cannot be divided across the many חלות in a post-bake crumbling-and-mixing process.
- Chachamim’s procedure for חלות is that oil is placed into the vessel first, flour is placed in, oil is added, *belilah* is performed, the dough is kneaded, baked, broken, oil is poured on top as *yetzikah*, and then קמיצה is performed. Rabbi’s procedure is that oil is placed into the vessel first, flour is placed in, the dough is kneaded, baked, broken, oil is placed on top and mixed, oil is again placed on top as *yetzikah*, and then קמיצה is performed. The dispute is expressed as a different placement of the *belilah* stage relative to baking and breaking.
- The משנה rules that חלות require בלילה and only רקיקין require משיחה, and it asks how the *meshichah* is performed. A ברייתא derives “חלות בלולות” to exclude רקיקין from *belilah*, despite an attempted *kal vachomer* that would have extended *belilah* to רקיקין. Another derivation establishes “רקיקין משוחים ולא חלות משוחות,” despite an attempted *kal vachomer* that would have extended *meshichah* to חלות, and Rava explains the exclusivity by observing that Scripture repeatedly says חלות בלולות and רקיקין משוחים and never uses the opposite pairings.
- The משנה describes the *meshichah* as being done “כמין כי,” likened to a Greek letter with dispute over its exact shape, and it states that the remaining oil is eaten by the כהנים. The גמרא asks what “כמין חי” means, and Rav Kahana explains it as a Greek-letter form “כמין כי יוני.”
- A ברייתא attributed to Rabbi Shimon describes bringing half חלות and half רקיקין with a לוג שמן split equally, mixing the oil into the חלות, smearing the top surface of the רקיקין entirely, and returning the remaining oil to the חלות. A different tradition in the name of Rabbi Yehudah quoting Rabbi Shimon aligns with the משנה by stating that the smearing is “כמין כי” and the leftover oil is eaten by the כהנים. A further ברייתא about רקיקין brought alone describes repeatedly smearing them until all the oil is used, while Rabbi Yehudah in the name of Rabbi Shimon again states “כמין כי” with leftover oil eaten by the כהנים.
- A new משנה states that all *minchot* made in a כלי require פתיתה, and the גמרא asks what is excluded. Rav Pappa answers that it excludes שתי הלחם of Shavuot and לחם הפנים of the weekly Temple service. A ברייתא derives from “פתות אותה פתים… מנחה” that *petitah* applies broadly to *minchot*, and it uses “אותה” to exclude שתי הלחם and לחם הפנים.
- The words “ויצקת… מנחה” are used to include *yetzikah* broadly across *minchot*, but “עליה שמן” is used to exclude מנחת מאפה, with further textual narrowing to exclude both חלות and רקיקין. The גמרא challenges why the exclusions are not directed instead to מנחת כהנים, and Rava answers that two *mi’utim* imply a case needing two exclusions, identified as מנחת מאפה with its two forms of חלות and רקיקין.
- A משנה states that מנחת ישראל is folded one into two and two into four and then separated, while מנחת כהנים is folded one into two and two into four but not separated, and מנחת כהן משיח is not folded. Rabbi Shimon says that מנחת כהנים and מנחת כהן משיח have no *petitah* because they have no קמיצה, and he formulates the rule that anything without קמיצה has no *petitah*. The משנה states that all are broken into pieces of כזית size, and an explanatory aside describes the baked מנחה as a soft *matzah*-like flatbread capable of folding, likened to laffa-style מצה used by some communities and linked to the phrase that Hillel would make a wrap.
- A ברייתא derives from “פתוח” that it might be broken into two, from “פתים” that it must be more than a single break, and from “אותה” that the pieces are not further broken into pieces. The procedure is stated as folding to two and then to four, and the גמרא challenges how the ברייתא can imply folding for מנחת כהן משיח when the משנה says it is not folded. Rava resolves that it is not folded into four but it is folded into two.
- Rav Yosef rules that חביצא with bread pieces of כזית size receives the berachah of *hamotzi*, while if the pieces are not כזית one says *mezonot*. Rav Yosef supports this from a ברייתא where a כהן bringing מנחות in Jerusalem says “ברוך שהחיינו וקיימנו,” and when taking the leftovers to eat he says *hamotzi*, and this aligns with the משנה’s statement that pieces are כזית-sized. Abaye challenges from a teaching in the school of Rabbi Yishmael that מנחות are crumbled “עד שמחזירן לסולתן,” and from another ברייתא stating that gathering fragments totaling a כזית and eating them can generate karet for חמץ on Pesach and fulfill the mitzvah for מצה, implying significance even when individual pieces are smaller.
- Rav Yosef first answers that the fragments are pressed together into one piece, but the gמרא rejects this based on the phrasing about eating them within “כדי אכילת פרס.” Rav Yosef then answers that the fragments come from a large loaf, giving them importance, with one interpretation requiring that the original large bread still be present. Rav Sheshet concludes that even fragments without כזית still receive *hamotzi*, and Rava limits this to cases where the food retains “תוריתא דנהמא עלייהו,” the appearance and form of bread. The session ends with the plan to continue tomorrow with another משנה on further details of *korban minchah* preparation.
Previous Page
Next Page
Daf Images are property of Vagshal and may not be reproduced.
Suggestions